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Daf Ditty Shabbes 78

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Daf Ditty Shabbes 78 Daf Ditty Shabbes 78: Hoopoes (/ˈhuːpuː/) are colourful birds found across Africa, Asia, and Europe, notable for their distinctive "crown" of feathers. Three living and one extinct species are recognised, though for many years all were lumped as a single species—Upupa epops. Israeli President Shimon Peres announced that the colorful Hoopoe bird is officially Israel's national bird after a competition in which 155,000 Israelis cast votes. JERUSALEM — It may not be kosher, but the Hoopoe was chosen Thursday as Israel's national bird. May 29, 2008 Rabbeinu Chananel: The blood of a “duchifas” אְשׁוּ רָ לׇכּ ןיִקְשַׁמַּה רִ בּ בְ ﬠיִ .תיִ וּנָתּ נָבַּ ר ַ :ן םָ דּ לׇכְ ו ניִ מ ֵ י ןיִקְשַׁמ רִ בּ בְ ﬠיִ .תיִ בַּ ר יִ מִשׁ ןוֹעְ ןֶבּ לֶ א ְ רָזָﬠ :רֵמוֹא ,םָדּ יֵדְכּ לוֹחְכִל יַﬠְבּ ןִ ןִ יַﬠְבּ לוֹחְכִל יֵדְכּ ,םָדּ :רֵמוֹא רָזָﬠ ,תַחַא ןֵכֶּשׁ ןיִלֲחוֹכּ .תיִקְרַבְל יאַמוּ ?וּהְניִנ אָמְדּ אָלְגוּנְרַתְד .אָרַּבּ ןָבַּר ןוֹעְמִשׁ ןֶבּ לֵאיִלְמַגּ :רֵמוֹא םָדּ יֵדְכּ יֵדְכּ םָדּ :רֵמוֹא לֵאיִלְמַגּ ןֶבּ ןוֹעְמִשׁ ןָבַּר .אָרַּבּ אָלְגוּנְרַתְד אָמְדּ ?וּהְניִנ We learned in the mishna: And the measure that determines liability for all other liquids is a quarter of a log. The Sages taught in a Tosefta: The measure that determines liability for carrying out blood and all types of liquids on Shabbat is a quarter of a log. Rabbi Shimon ben Elazar says: The measure that determines liability for blood is less than that. The measure that determines liability for carrying out blood is equivalent to that which is used to apply to one eye, as one applies blood to heal a wart on the eye. The Gemara asks: And what type of blood effects this cure? The blood of a wild chicken. Rabbeinu Chananel equates the wild chicken (lit. a hen of outside) with the “duchefas” bird. Gittin 68b refers to this enigmatic bird: Regarding the building of the Temple and the use of the shamir worm:1 The following day Ashmedai said to them: And why doesn’t the king want me to come to him? They said to him: He ate too much and was overcome by food. Ashmedai took the brick off the other brick and placed it on the ground. The servants came and told Solomon what Ashmedai had done. He interpreted Ashmedai’s actions and said to them: This is what he said to you through this allusion: Take his food away from him. ]ףוסל אתלת י ימו יע לי הימקל לקש נק אי חשמו העברא ידימרג אדשו הימק ל"א ידכמ יכ ימ תי אוהה ארבג תיל היל ] ידהב ן אמלע אלא 'ד ידימרג אתשה היתשבכ ילוכל אמלע אלו תעבש דע תשבכד ימנ ידידלייל מ שכ עתב ל מע לכ ישכאש At the end of three days Ashmedai came before Solomon. Ashmedai took a reed and measured four cubits [garmidei], and threw it before him. He said to Solomon: See, when that man, Solomon, dies, he will have nothing in this world except the four cubits of his 1 According to the deutero-canonical Asmodeus legend, the shamir was given to Solomon as a gift from Asmodeus, the king of demons. Another version of the story holds that a captured Asmodeus told Solomon the Shamir was entrusted to the care of a woodcock. Solomon then sends his trusted aide Benaiah on a quest to retrieve it. See Shamah, Rabbi Moshe (2009). "Cutting Stones for the Temple, the Rambam and the Shamir" (PDF). SEPHARDIC INSTITUTE. p. 3. Retrieved 17 February 2010. Was the shamir mineral, plant, or animal? In an Abyssinian legend the shamir is supposed to have been a kind of wood or herb. Maimonides, however, and Rashi, considered it to be a living animal. The Talmud says that the "glance" of a living creature caused wood and stone to split. A pseudepigraphic work, the Testament of Solomon,however, regards the shamir as a green stone perhaps similar to the pitda set in the High Priest's breastplate representing the tribe of Shimon. The shamir was used by man only in the construction of the Tabernacle and the Temple. Supernatural beings created by G-d for specific functions do not eXist forever. The Mishna (Sota 9:12) states that the shamir existed until the destruction of the Second Temple. Tosafot (Gittin 68a) says that the shamir existed into the Common Era. According to the Tosefta, the shamir disappeared after the destruction of the Temple, since it was no longer needed. Correspondingly, the tachash, which had been created so its skin could be used for the Tabernacle, disappeared after the Tabernacle was completed. Considered a kosher animal, the tachash was similar to a unicorn with a single horn on its head (Shabbat 28b). Another creature, the caper-spurge, shared characteristics with the shamir and was therefore mistaken for the shamir. But because the caper-surge eXisted into the Middle Ages (1000 CE), the rabbis argue that the two were not identical. grave. Now you have conquered the entire world and yet you are not satisfied until you also conquer me? ל"א אל אק יעב אנ ימ ךנ ידימ יעב אנ נביאד י הי תיבל שדקמה אקו יעבימ יל ארימש ל"א ידידל אל ריסמ יל ארשל אמיד אמיד ארשל יל ריסמ אל ידידל ל"א ארימש יל ריסמ היל אלו ביהי היל אלא אלוגנרתל ארב ןמיהמד היל היתעובשא היתעובשא היל ןמיהמד ארב אלוגנרתל אלא היל ביהי אלו היל ריסמ Solomon said to him: I need nothing from you. I want to build the Temple and I need the shamir for this. Ashmedai said to him: The shamir was not given to me, but it was given to the angelic minister of the sea. And he gives it only to the wild rooster, also known as the dukhifat or the hoopoe, whom he trusts by the force of his oath to return it. ימוא דבע היב יטממ היל ירוטל תילד והב בושי חמונ הל ישא אנ וטד אר עקפו ארוט טיקנמו ימ יתי ינרזיב ינליאמ ידשויש ילא ירי ייי ינואו קוא תהם יוהו בושי יהו וני ןנימגרתמד רגנ ארוט ארוט רגנ ןנימגרתמד וני יהו בושי יוהו תהם And what does the wild rooster do with it? He brings it to mountains that are not fit for habitation, and he places the shamir on the craggy rock and the mountain splits. And he takes and brings seeds of trees, throws them there, and it becomes fit for habitation. And this is why we interpret the word dukhifat as a cutter of mountains [naggar tura], i.e., the Aramaic translation of the word dukhifat in the Bible is naggar tura, cutter of mountains. ודבק יק אנ אלוגנרתד ארב תיאד היל נב י ופחו הי יקל נ הי ז אתיגו יח יתרו יכ אתא יעב לעימל אלו יצמ לזא יא יתי ארימש ארימש יתי יא לזא יצמ אלו לעימל יעב אתא יכ יתרו יח אתיגו ז הי נ יקל הי ופחו י נב היל תיאד ארב אלוגנרתד אנ יק ודבק היבתואו ולע הי אמר היב אלק ידש הי הילקש לזא קנח הישפנ היתעובשא היתעובשא הישפנ קנח לזא הילקש הי They investigated and found the nest of a wild rooster in which there were chicks, and he covered its nest with translucent glass. When the rooster came it wanted to enter the nest but was unable to do so. It went and brought the shamir and placed it on top to crack the glass. Solomon’s servant threw a clump of dirt at the rooster and the rooster knocked over the shamir. The man took it and the wild rooster went and strangled itself over the fact that it had not kept its oath, by not returning the shamir. Rashi: דבק ו ק י אנ - ודבק דע יהש ו יאיקב ן ןכיה שי ןק לש תפיכוד אוהד אלוגנרת Hoopoe nesting at Garden Monastery, Tibet What is this bird the “duchefas”? ??????? Our first encounter is in Lev 11:19 of “things detestable to you” and the stork, and the heron after its kinds, and the 19 טי ְִלָימנהּ;ְוֶאת ֲָהָָאנפה, ֲַהִחָיסדה, ְוֵאת, - .hoopoe, and the bat ַה כוּדּ ִ פי ַ ,ת אְ ו תֶ - ֵ.ףַלֲּטָהﬠ All winged swarming things that go upon all fours 20 כ הלרשׁ ףהץֹכּ וֹע, ֹ…ֶַלָהֶ ֵ ַﬠל - ְַעבַּאר -- ֶץֶשׁק ֶץֶשׁק .are a detestable thing unto you ,וּהא ָ ל ֶ כ .ם ,ה רמא בר הדוהי ךלש הז הלושה םיגד ןמ םיה תפיכוד ודוהש תופכ נת אי ימנ יכה תפיכוד ודוהש תופכ ו והז איבהש איבהש והז ו תופכ ודוהש תפיכוד יכה מש י ר ל ב י ת ה מ ק שד דקמה רימ Rav Yehuda says: As for the shalakh, listed as a non-kosher bird (see Leviticus 11:17), this is the bird that scoops [sholeh] fish out of the sea. The dukhifat (see Leviticus 11:19) is the bird whose comb seems bent [hodo kafut] due to its thickness. The Gemara notes: This is also taught in a baraita: The dukhifat is the bird whose comb seems bent, and this is the bird that brought the shamir to the Temple. As recounted in tractate Gittin (68b), King Solomon required a unique worm called the shamir to carve stones of the Temple, as the verse states: “There was neither hammer nor ax nor any tool of iron heard in the house, while it was in building” (I Kings 6:7). Chullin 63a [Based on the Munich Codex of the Babylonian Talmud (Gittin 68a-b)]2 The Temple, while it was being built, was made of whole, draft stones. Yet, hammers and axes, or any instrument wrought of iron, was not to be heard in the Temple while it was being built.
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